Abstract
This chapter will examine popular belief in witchcraft in Protestant and Catholic communities in Ireland after the witch trials, from the early eighteenth century onwards. Through the lens of public discourse, parliamentary and court records, and folklore sources, the decline in educated belief will also be explored, along with the attitude of legal authorities to cases involving witchcraft before and after the repeal of the Irish Witchcraft Act in 1821. Before doing so, it is necessary to consider decline, decriminalisation, and repeal in other countries in the British Isles and elsewhere.
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Davies, ‘Decriminalising the Witch’: 207–9; Levack, ‘Witch-hunting in Scotland’, Chapter 8; idem, ‘Witch-hunt in Early Modern Europe’, Chapter 8; Sharpe, Instruments of Darkness, Chapter 9; idem, Witchcraft in Early Modern England, Chapter 5; Behringer, Witches and Witch-hunts: 186–9; Cameron, Enchanted Europe, Chapter 17; Brian P. Levack, ‘The Decline and End of Witchcraft Prosecutions’, in Marijke Gijswijt-Hofstra and Roy Porter (eds), The Athlone History of Witchcraft and Magic in Europe: Volume 5, the Eighteenth and Nineteenth Centuries (London, 1999): 3–33;
Edward Bever, ‘Witchcraft Prosecutions and the Decline of Magic’, Journal of Interdisciplinary History, 40/2 (2009): 264–72, 291–2. Bever also suggests that the decline in witchcraft trials occurred as a result of a questioning in European culture of the level of threat witchcraft was believed to pose. This was in its turn engendered by a general crisis of authority in the seventeenth century, increased secularisation in legal and political administrations, and ongoing social, economic, and technological change and improvement: idem, 292.
See, Trevor-Roper, Witch-Craze: 97–112; Thomas, Religion and the Decline of Magic, Chapters 18, 22; Barbara Shapiro, Probability and Certainty in Seventeenth-Century England (Princeton, 1983), Chapter 6;
Joseph Klaits, Servants of Satan: The Age of the Witch-hunts (Bloomington, 1985): 173–5; and
Brian Easlea, Witch-hunting, Magic, and the New Philosophy: An Introduction to Debates of the Scientific Revolution, 1450–1750 (Suffolk, 1980): 197.
Bostridge, Witchcraft and its Transformations: 4; Bever, ‘Witchcraft Prosecutions and the Decline of Magic’: 264; Levack, ‘Witch-hunt in Early Modern Europe’: 266; Barry, Witchcraft and Demonology in South-west England: 4; Michael Hunter, ‘The Royal Society and the Decline of Magic’, Notes and Records of The Royal Society, 65 (2011): 1–12; Peter Elmer, ‘Science and Witchcraft’, in Oxford Handbook of Witchcraft: 555–8; Clark, Thinking with Demons, Chapters 10, 19; Roy Porter, ‘Witchcraft and Magic in Enlightenment, Romantic and Liberal Thought’, in Athlone History of Witchcraft and Magic in Europe: 197–9.
Sharpe, Instruments of Darkness, Chapter 10; idem, Witchcraft in Early Modern England: 82–5; Porter, Enlightenment: 99–105, 219–23; idem, ‘Witchcraft and Magic in Enlightenment, Romantic and Liberal Thought’: 199–204, 240–2; Phillip C. Almond, Heaven and Hell in Enlightenment England (Cambridge, 1994);
Paul C. Davies, ‘The Debate on Eternal Punishment in late Seventeenth and Eighteenth-century English Literature’, Eighteenth-century Studies, 4/3 (1971): 257–76;
D.P. Walker, The Decline of Hell: Seventeenth-century Discussions of Eternal Torment (London, 1964).
Michael Hunter, ‘The Decline of Magic: Challenge and Response in Early Enlightenment England’, Historical Journal, 55/2 (2012): 399–425. See also, idem, ‘Witchcraft and the Decline of Belief’, Eighteenth Century Life, 22 (1998): 144–6.
Owen Davies, ‘Methodism, the Clergy, and the Popular Belief in Witchcraft and Magic’, History, 82/266 (1997): 255, 257–8, 260, 263–4, 266; idem, Witchcraft, Magic and Culture: 12–17, 76.
Owen Davies, America Bewitched: The Story Witchcraft after Salem (Oxford, 2013), Chapter 1.
Maureen Wall, ‘The Penal Laws 1691–1760’, in Gerald O’Brien and Tom Dunne (eds), Catholic Ireland in the Eighteenth Century: Collected Essays of Maureen Wall (Dublin, 1989): 17–30; McNally, Parties, Patriots and Undertakers: 26. For more on the Penal Laws see Chapter 1.
Thomas Bartlett, The Fall and Rise of the Irish Nation: The Catholic Question 1690–1830 (Dublin, 1992): 24–9; Connolly, Religion, Law, and Power: 287–90;
Patrick J. Corish, The Irish Catholic Experience: A Historical Survey (Dublin, 1985): 123–6;
Patrick Fagan, Divided Loyalties: the Question of the Oath for Irish Catholics in the Eighteenth Century (Dublin, 1997): 72, 74;
Michael A. Mullet, Catholics in Britain and Ireland, 1558–1829 (London, 1998): 135–7; McBride, Eighteenth Century Ireland, Chapter 6.
Connolly, Religion, Law, Power: 154–5; Michael P. Carroll, Irish Pilgrimage: Holy Wells and Popular Catholic Devotion (Baltimore and London, 1999): 23–4, 30, 44–6;
Ronan Foley, Healing Waters: Therapeutic Landscapes in Historic and Contemporary Ireland (2010): 20–23, 29–34. Foley argues that belief in the curative power of wells continued into the twenty-first century: idem, Chapter 2.
David Miller, ‘Irish Catholicism and the Great Famine’, Journal of Social History, 9 (1975): 81–98;
Kevin Whelan, ‘The Regional Impact of Irish Catholicism, 1700–1850’, in W.J. Smyth and Kevin Whelan (eds), Common Ground: Essays in the Historical Geography of Ireland presented to T. Jones Hughes (Cork, 1998): 253–77;
James O’Shea, Priest, Politics, and Society in Post Famine Ireland: A Study of Co. Tipperary, 1850–1891 (New Jersey, 1983), Chapter 1; Corish, Irish Catholic Experience: 151–91;
Emmet Larkin, ‘The Devotional Revolution in Ireland, 1850–75’, American Historical Review, 77/3 (1972): 625–52;
Ambrose McCauley, William Crolly: Archbishop of Armagh, 1835–49 (Dublin, 1994): 111–12;
Sean Connolly, Religion and Society in Nineteenth-Century Ireland (Dundalk, 1985, repr. 1994), idem, Priests and People: 112–27;
Timothy G. McMahon, ‘Religion and Popular Culture in Nineteenth-century Ireland’, History Compass, 5/3 (2007): 845–64;
John Newsinger, ‘The Catholic Church in Nineteenth Century Ireland’, European History Quarterly, 25 (1995): 247–67.
Gijswijt-Hofstra, ‘Witchcraft after the Witch Trials’: 141–4; Catherine Cox, ‘The Medical Marketplace and Medical Tradition in Nineteenth Century Ireland’, in Ronnie Moore and Stuart McClean (eds), Folk Healing and Health Care Practices in Britain and Ireland: Stethoscopes, Wands and Crystals (Oxford and New York, 2010): 56;
Simon Young, ‘Some Notes on Irish Fairy Changelings in Nineteenth-Century Newspapers’, Béascna 8 (2013): 34–47; Correll, ‘Believers and Sceptics, and Charlatans’: 1–3; Bourke, Burning of Bridget Cleary, Chapter 2; Seymour, Irish Witchcraft and Demonology, Chapter 9;
J.T. Westropp, ‘A Study of the Folklore on the Coast of Connacht, Ireland (Continued)’, Folklore, 33/4 (1922): 389;
Francis McPolin, ‘Fairy Lore in the Hilltown District Co. Down’, Ulster Folklife, 9 (1963): 80–8; Jenkins, ‘Witches and Fairies’: 33–56; idem, ‘Transformations of Biddy Early’: 165; Connolly, Priests and People: 16–17, 72–4, 114–15. Diarmuid Ó Giolláin has argued that in Irish-Catholic popular culture belief in fairies and witches, along with other aspects of the non-christian supernatural, declined dramatically after the Great Famine of the 1840s, first among the rising Catholic middle class and then among the Catholic rural poor. This decline has been attributed to changes in the Irish economy, agriculture, the nature of popular religion, and educational provision (Ó Giolláin, ‘Fairy Belief and Official Religion’: 205–8). For a discussion of continuing belief in popular magic in Ireland in the eighteenth and nineteenth centuries, see Chapter 7.
Edward MacLysaght, Irish Life in the Seventeenth-Century (Cork, 2nd ed., 1950): 177;
Ignatius Murphy, The Diocese of Killaloe in the Eighteenth Century (Dublin, 1991): 201; idem, Diocese of Killaloe, 1850–1904 (Dublin, 1995): 279; Connolly, Priests and People: 113–14; Jenkins, ‘Witches and Fairies’: 42.
Elaine Farrell, ‘A Most Diabolical Deed’: Infanticide and Irish Society, 1850–1900 (Manchester, 2013): 30.
Jenkins, ‘Witches and Fairies’: 37–40. See also: G.W. Saunderson, ‘Butterwitches and Cow Doctors’, Ulster Folklife, 7 (1961): 72–3;
J.T. Westropp, ‘A Folklore Survey of County Clare (Continued)’, Folklore, 22/4 (1911): 449;
Kevin Danhaher, In Ireland Long Ago (Cork, 1962): 103; and, idem, The Year in Ireland: Irish Calendar Customs (Cork, 1972): 100–19.
Cited in Mary Jane Cryan Pancani, ‘Ireland in 1787: an Italian View’, Books Ireland, 3 (1987): 52.
Thomas Crofton Croker, Researches in the South of Ireland … (1824, repr. Dublin, 1969): 92; DIB. For a critical discussion of Croker’s work, see:
Bo Almqvist, ‘Irish Migratory Legends on the Supernatural: Sources Studies and Problems’, Béaloideas, 59 (1991): 5, 8–9.
W.R. Wilde, Irish Popular Superstitions (Dublin, 1852): 50–1, 54–9. For similar descriptions of the methods employed by witches to steal butter in the north of Ireland in the nineteenth century, see: OSMI, J. Butler Williams, J. Bleakly, C.W. Ligar, May 1835, Parishes of County Londonderry II, vol. 9, Parish of Drumachose: 126;
Hugh Dorian, The Outer Edge of Ulster: A Memoir of Social Life in Nineteenth-century Donegal, eds. Breandán Mac Suibhne and David Dickson (Dublin, 2000): 259.
William Smith O’Brien, Ms Paper on the Traditions of the Irish Peasantry [n.d., c.1858?] (NLI, Ms G 1,252 (1)). For William Smith O’Brien, see: Robert Sloan, William Smith O’Brien and the Young Ireland Rebellion of 1848 (Dublin, 2000);
Richard P. Davies, Revolutionary Imperialist: William Smith O’Brien, 1803–64 (Dublin, 1998); and
Carmel Heaney, William Smith O’Brien, 1803–64 (Dublin, 2004).
Leland L. Duncan, ‘Notes from Co. Leitrim’, Folklore, 5/3 (1894): 184–6;
Barney Whelan, Anne Whelan, and Edward McVitie, ‘Fairy belief and Other Folklore Notes from Co. Leitrim’, Folklore, 7/2 (1896): 177–8.
Thomas Johnson Westropp, ‘A Folklore Survey of County Clare (Continued)’, Folklore, 22/3 (1911): 339.
Diarmaid Ó Muirithe and Deirdre Nutall (eds), Folklore of County Wexford (Dublin, 1999); 75, 77–8, 97. See also,
Gearóid Ó Crualaoich, ‘Reading the Bean Feasa’, Folklore, 116/1 (2005): 42–3, 46.
For more on print culture, reading, and the print trade in eighteenth-century Ireland: Raymond Gillespie and Andrew Hadfield (eds), The Oxford History of the Irish Book: Volume III, the Irish Book in English 1550–1800 (Oxford, 2006), especially Chapters 3, 5, 9, 12;
Niall Ó Ciosáin, Print and Popular Culture in Ireland 1750–1850 (Basingstoke, 1997, repr. Dublin, 2010);
Mary Pollard, Dublin’s Trade in Books, 1550–1800 (Oxford, 1989);
Robert Munter, The History of the Irish Newspaper, 1685–1760 (Cambridge, 1967).
Jonathan Barry, ‘Public Infidelity and Private Belief?: The Discourse of Spirits in Enlightenment Bristol’, in Beyond the Witch Trials: 120; James W. Phillips, Printing and Bookselling in Dublin, 1670–1800 (Dublin, 1998);
Richard Cargill Cole, Irish Booksellers and English Writers, 1740–1800 (London, 1986).
JHLI, iii, 366, 401, 414; David Ryan, Blasphemers and Blackguards: the Irish Hellfire Clubs (Dublin, 2012): 2–3, 15–17, 30–6, 40–8, 52–3. For a recent study of English Hell-Fire clubs, see:
Evelyn Lord, The Hell-Fire Clubs: Sex, Satanism and Secret Societies (London, 2008).
Gillespie, Devoted People, 133; Bridgit A. Fitzpatrick, ‘The Development of the Irish Almanac, 1612–1724’ (Master’s Thesis, TCD, 1990); Sneddon, Witchcraft and Whigs: 72;
Patrick Curry, Prophecy and Power, Astrology in Early Modern England (Cambridge, 1989): 7, 11–12, 19–57, 105–12, 155–7;
J.R.R. Adams, The Printed Word and the Common Man, 1700–1900 (Belfast, 1987): 84.
Thomas Riggs, The Tryal and Conviction of Thomas Riggs and John Woods Pretended Prophets, who were Try’d at Drogheda, April 13, 1712. With the Recorder’s Speech to the Jury, and Several Speeches Made by the Judge (Dublin, 1712); ‘Council Book of the Corporation of Drogheda, volume 1, 1649–1734’ ed. T. Gogarty (Drogheda, 1915): 307, 312–13; Hillel Schwartz, The French Prophets: the History of a Millenarian Group in Eighteenth-Century England (California, 1980): 136, 154–5. For overviews of the French Prophets, see:
Clarke Garrett, Spirit Possession and Popular Religion: from the Camisards to the Shakers (Baltimore, 1997), and
Hillel Schwartz, Knaves, Fools, Madmen and that Subtile Effluvium: a Study of the Opposition to the French Prophets in England, 1706–1710 (Gainesville, 1978).
Lesa Ní Mhunghaile, ‘An Eighteenth-Century Gaelic Scribe’s Private Library: Muiris ÓGormáin’s Books’, Proceedings of the Royal Irish Academy. Section C: Archaeology, Celtic Studies, History, Linguistics, Literature, 110c (2010): 239–40, 242, 249n30, 250, 265–6, 274.
David Berman, ‘Enlightenment and Counter Enlightenment in Philosophy’, Archiv fur Geschichte der Philosophie, 54 (1982): 150; idem, ‘The Culmination and Causation of Irish philosophy’, idem: 257–61, 278–9;
Michael Brown, Francis Hutcheson in Dublin, 1719–30 (Dublin, 2002): 50, 99; idem, ‘Francis Hutchinson and the Molesworth Connection’, Eighteenth-century Ireland, 14 (1999): 63, 65–6; idem, ‘The Biter Bitten: Ireland and the Rude Enlightenment’, Eighteenth-Century Studies, 45/3 (2012): 395–8; Richard Holmes, ‘James Arbuckle: A Whig Critic of the Penal Laws’, in New Perspectives on the Penal Laws: 93–5, 97, 110–12;
John F. Woznak, ‘James Arbuckle and the Dublin Weekly Journal’, Journal of Irish Literature, 22 (1993): 46–52;
M.A. Stewart, ‘John Smith and the Molesworth Circle’, Eighteenth-Century Ireland, 2 (1987): 89–90, 92–3; McBride, Eighteenth Century Ireland: 54; DIB.
Anon, An Excellent New Ballad (Dublin, 1726). This ballad, of which portions stray from the realm of satire into that of outright libel, was published by Thomas Harbin. Harbin left Ireland shortly after the ballad’s publication to escape controversy created by a seditious pamphlet he had recently printed: M. Pollard, A Dictionary of Members of the Dublin Book Trade, 1550–1800 (London, 2000): 274.
JHCI, iv, part 1, 1731–48; JHLI, iii, 1727–52; Irish Legislation Database (http://www.qub.ac.uk/ild/); Robert Burns, Irish Parliamentary Politics in the Eighteenth Century (2 vols, Washington, 1989–90), ii, 29–34. For the Irish parliament and improvement in the mid-eighteenth century:
Gordon Rees, ‘Pamphlets, Legislators and the Irish Economy, 1727–49: a Reconsideration’, Irish Economic and Social History, 41 (2014): 20–35;
Andrew, Sneddon, ‘Legislating for Economic Development: Irish Fisheries as a Case Study in the Limitations of “Improvement”’, in David Hayton, James Kelly, and John Bergin (eds), The Eighteenth-century Composite State: Representative Institutions in Ireland and Europe, 1689–1800 (Basingstoke, 2010): 136–59.
T.C. Barnard, ‘The Language of Politeness and Sociability in Eighteenth century Ireland’, in David George Boyle, Robert Eccleshall, and Vincent Geoghegan (eds), Political Discourse in Seventeenth and Eighteenth-century Ireland (Palgrave, 2001): 193–221;
T.C. Barnard, ‘Reforming Irish Manners: the Religious Societies in Dublin During the 1690s’, Historical Journal, 35/4 (1992): 805–38; idem, Improving Ireland? Projectors, Prophets and Profiteers 1641–1786 (Dublin, 2008);
David A. Fleming, ‘Diversions of the People: Sociability among the Orders of Early Eighteenth-century Ireland’, Eighteenth-Century Ireland, 17 (2002): 99–111;
Ian McBride, ‘The Edge of Enlightenment: Ireland and Scotland in the Eighteenth Century’, Modern Intellectual History, 10/1 (2013): 135–51; idem, Eighteenth Century Ireland, Chapter 2;
Michael Brown, ‘Configuring the Irish Enlightenment: Reading the Transactions of the Royal Irish Academy’, in James Kelly and Martyn J. Powell (eds), Clubs and Societies in Eighteenth-century Ireland (Dublin, 2010): 163–78.
See Michael Brown, ‘Was There an Irish Enlightenment? The Case of the Anglicans’, in R. Butterwick, S. Davies, and G. Espinosa Sanchez (eds), Peripheries of the Enlightenment (Oxford, 2008): 49–63;
Sean D. Moore, ‘Introduction: Ireland and Enlightenment’, Eighteenth-century Studies, 45/3 (2012): 345–8.
Connolly, Religion and Society in Nineteenth-century Ireland, Chapter 3; Nigel Yates, The Religious Condition of Ireland, 1770–1850 (Oxford, 2006), Introduction and Chapters 1–2.
See: Davies, America Bewitched, Chapter 1; idem, Witchcraft, Magic and Culture, chapter 1; De Blécourt, ‘Continuation of Witchcraft’: 344–5; and Hutton, ‘Changing Faces of Manx Witchcraft’: 156–8. For studies which concentrate on the characterisation and responses to early modern witchcraft trials in English and American culture from the eighteenth century onwards: Diane Purkiss, The Witch in History (London, 1996); Gibson, Witchcraft Myths in American Culture, Chapters 1–3; idem, ‘Retelling Salem Stories: Gender Politics and Witches in American Culture’, European Journal of American Culture, 25/2 (2006): 85–107; and
Bernard Rosenthal, Salem Story: Reading the Witch-Trials of 1692 (Cambridge, 1995). For a dissection of the how the late seventeenth-century story of Thomas Perks’ conjuration spirits was re-cast by various authors in Enlightenment England see, Barry, Raising Spirits, Chapters 4–7.
Munster Journal, 14 June 1750; Richard Robert Madden, The History of Irish Periodical Literature … (2 vols, Newby, 1867), ii, 205;
Benjamin Bankhurst, Ulster Presbyterians and the Ulster Scots Diaspora, 1750–64 (Basingstoke, 2013): 154;
D.A. Fleming, Politics and Provincial People: Sligo and Limerick, 1691–1761 (Manchester, 2010): 129, 208. I thank Professor James Kelly for sending me a copy of the Munster Journal article.
Richard Mead, The Medical Works of Richard Mead … (London, 1762, Dublin, 1767): 444–5, 470–7; David Gentilcore, Healers and Healing in Early Modern Italy (Manchester, 1998): 160–1.
Bernard C. Faust, Catechism of Health: for the Use of Schools and for Domestic Instruction… (Dublin, 1794): 71; Ian Green, ‘“The Necessary Knowledge of the Principles of Religion”: Catechisms and Catechising in Ireland, c. 1560–1800’, in A. Ford, J. McGuire, and K. Milne (eds), As By Law Established: The Church of Ireland Since the Reformation (Cambridge, 1995): 88.
See, H.C. Erik Midlefort, Exorcism and Enlightenment: Johann Joseph Gassner and the Demons of Eighteenth-century Germany (New Haven and London, 2005).
‘Detached Anecdotes and Observations’, Belfast Monthly Magazine, 11/60 (1831): 56. For a later, more overtly politicised version of the notion of Irish immunity to witchcraft: Peter Finlay, ‘Witchcraft’, Irish Monthly, 2 (1874): 525. The Irish Monthly was founded in 1873 by Jesuit Mathew Russell and dedicated to issues affecting ‘Catholic Ireland’:
Andrew McCarthy, ‘Publishing for Catholic Ireland’, in The Oxford History of the Irish Book, Volume V: The Irish Book in English, 1891–2000 (Oxford, 2011): 253. For more mid-nineteenth-century, Protestant condemnations of early modern, English witchcraft trials see: Nenagh Guardian, 6, 9 November 1844, and Tuam Herald, 31 October 1846.
Belfast Newsletter, 9 March 1759. For the Hannokes case, see Robert Dodsley, The Annual Register, or a View of the History, Politicks and Literature of the Year (London, 1760): 73. For the Osborne case, see Davies, Witchcraft, Magic and Culture: 95–6, 111, and W.B. Carnochan, ‘Witch-hunting and Belief in 1751: The Case of Thomas Colley and Ruth Osborne’, Social History, 4/4 (1971): 389–404. A similar ‘instance of folly’ was published in the Belfast Newsletter in 1792 concerning an elderly, poverty-stricken woman from the parish of Stanningfield, Suffolk, who was swum as a witch after neighbours were unable to convince local clergyman to weigh her against the Church Bible (Belfast Newsletter, 13–17 July 1792).
David Hayton, ‘Introduction: The long Apprenticeship’, in David Hayton (ed.), The Irish Parliament in the Eighteenth Century: The Long Apprenticeship (Edinburgh, 2001): 10–11; James Kelly, ‘Monitoring the Constitution: the Operation of Poynings’ Law in the 1760s’ in idem: 87–106; idem, Poynings’ Law and the Making of Law in Ireland, 1660–1800 (Dublin, 2007): 156–7, 210–11, 217, 240, 309, 343–4, 357, 361.
For the Union: Dáire Keogh and Kevin Whelan (eds), Acts of Union: The Causes, Contexts and Consequences of the Act of Union (Dublin and Portland, 2001), and
Michael Brown, Patrick Geoghegan, and James Kelly (eds), The Irish Act of Union, 1800: Bicentennial Essays (Dublin, 2003).
Finn’s Leinster Journal, 4 April 1821. For Castlereagh see, John Bew, Castlereagh: Enlightenment, War and Tyranny (London, 2011).
Ó Ciosáin, Print and Popular Culture in Ireland: 35–6, 64–5; Desmond McCabe, ‘Open Court: Law and the Expansion of Magisterial Jurisdiction at Petty Sessions in Nineteenth-century Ireland’, in N.M. Dawson (ed.), Reflections on Law and History: Irish Legal History Society Discourses and Other Papers, 2000–2005 (Dublin, 2006): 126, 130, 138–40, 150; idem, ‘Magistrates, Peasants and the Petty Session Courts, Mayo, 1823–50’, Cathair na Mart, 5 (1985): 45–53; Griffin, The Bulkies: 5;
Catherine Cox, Negotiating Insanity in the Southeast of Ireland, 1820–1900 (Manchester, 2012): 98–9.
Griffin, The Bulkies: 1–2; B. Henry, Dublin Hanged: Crime, Law Enforcement and Punishment in Late Eighteenth Century Dublin (Dublin, 1994), chapter 7.
Thomas Johnson Westropp, ‘Witchcraft in County Limerick’, The Journal of the Royal Society of Antiquaries, 5th series, 2/3 (1892): 291.
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Sneddon, A. (2015). Witchcraft in Modern Ireland: After the Trials. In: Witchcraft and Magic in Ireland. Palgrave Historical Studies in Witchcraft and Magic. Palgrave Macmillan, London. https://doi.org/10.1057/9781137319173_7
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